Brahmajāla Sutta: The All-embracing Net of Views

DN 1
PTS: D i 1
translated from the Pali by
Bhikkhu Bodhi
© 2010

About the Sutta:

In this important sutta, the first in the Tipitaka, the Buddha describes sixty-two philosophical and
speculative views concerning the self and the world that were prevalent among spiritual seekers of
his day. In rejecting these teachings — many of which thrive to this day — he decisively
establishes the parameters of his own.

I. Talk on Wanderers (Paribbājakakathā)

1. Thus have I heard. On one occasion the Exalted One was travelling along the highway between
Rājagaha and Nālandā together with a great company of bhikkhus, with about five hundred
bhikkhus. At the same time the wanderer Suppiya was also travelling along the highway between
Rājagaha and Nālandā together with his pupil, the youth Brahmadatta. Along the way, the
wanderer Suppiya spoke in many ways in dispraise of the Buddha, the Dhamma, and the Sangha.
But his pupil, the youth Brahmadatta, spoke in many ways in praise of the Buddha, the Dhamma,
and the Sangha. Thus these two, teacher and pupil, followed closely behind the Exalted One and
the company of bhikkhus, making assertions in direct contradiction to each other.

2. Then the Exalted One together with the company of bhikkhus entered the royal resthouse in the
Ambalaṭṭhika garden in order to pass the night. The wanderer Suppiya together with his pupil, the
youth Brahmadatta, also entered the royal resthouse in the Ambalaṭṭhika garden in order to pass
the night. There, too, the wanderer Suppiya spoke in many ways in dispraise of the Buddha, the
Dhamma, and the Sangha, while his pupil Brahmadatta spoke in many ways in their praise. Thus
these two, teacher and pupil, dwelt together making assertions in direct contradiction to each other.

3. When dawn broke a number of bhikkhus, after rising, assembled in the pavilion. As they sat
together, the following conversation sprang up among them: "It is wonderful and marvellous,
friends, how the Exalted One, he who knows and sees, the Worthy One, the perfectly enlightened
Buddha, has so thoroughly penetrated the diversity in the dispositions of beings. For this wanderer
Suppiya spoke in many ways in dispraise of the Buddha, the Dhamma, and the Sangha, while his
own pupil, the youth Brahmadatta, spoke in many ways in their praise. These two, teacher and
pupil, followed closely behind the Exalted One and the company of bhikkhus, making assertions in
direct contradiction to each other."

4. Then the Exalted One, realizing the turn their discussion had taken, entered the pavilion, sat
down on the prepared seat, and addressed the bhikkhus: "What kind of discussion were you
holding just now, bhikkhus? What was the subject of your conversation?"

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The bhikkhus replied: "When dawn had broken, Lord, after rising we assembled in the pavilion. As
we sat here, the following conversation sprang up among us: 'It is wonderful and marvellous
friends, how the Exalted One, he who knows and sees, the Worthy One, the perfectly enlightened
Buddha, has so thoroughly penetrated the diversity in the dispositions of beings. For this wanderer
Suppiya spoke in many ways in dispraise of the Buddha, the Dhamma, and the Sangha, while his
own pupil, the youth Brahmadatta, spoke in many ways in their praise. These two, teacher and
pupil, followed closely behind the Exalted One and the company of bhikkhus, making assertions in
direct contradiction to each other.' This, Lord, was the conversation we were having when the
Exalted One arrived."

5. "If, bhikkhus, others speak in dispraise of me, or in dispraise of the Dhamma, or in dispraise of
the Sangha, you should not give way to resentment, displeasure, or animosity against them in your
heart. For if you were to become angry or upset in such a situation, you would only be creating an
obstacle for yourselves. If you were to become angry or upset when others speak in dispraise of us,
would you be able to recognize whether their statements are rightly or wrongly spoken?"

"Certainly not, Lord."

"If, bhikkhus, others speak in dispraise of me, or in dispraise of the Dhamma, or in dispraise of the
Sangha, you should unravel what is false and point it out as false, saying: 'For such and such a
reason this is false, this is untrue, there is no such thing in us, this is not found among us.'

6. "And if, bhikkhus, others speak in praise of me, or in praise of the Dhamma, or in praise of the
Sangha, you should not give way to jubilation, joy, and exultation in your heart. For if you were to
become jubilant, joyful, and exultant in such a situation, you would only be creating an obstacle
for yourselves. If others speak in praise of me, or in praise of the Dhamma, or in praise of the
Sangha, you should acknowledge what is fact as fact, saying: 'For such and such a reason this is a
fact, this is true, there is such a thing in us, this is found among us.'

II. The Analysis of Virtue

1. The Short Section on Virtue (Cūḷasīla)

7. "It is, bhikkhus, only to trifling and insignificant matters, to the minor details of mere moral
virtue, that a worldling would refer when speaking in praise of the Tathāgata. And what are those
trifling and insignificant matters, those minor details of mere moral virtue, to which he would
refer?

8. "'Having abandoned the destruction of life, the recluse Gotama abstains from the destruction of
life. He has laid aside the rod and the sword, and dwells conscientious, full of kindness,
compassionate for the welfare of all living beings.' It is in this way, bhikkhus, that the worldling
would speak when speaking in praise of the Tathāgata.

"Or he might say: 'Having abandoned taking what is not given, the recluse Gotama abstains from
taking what is not given. Accepting and expecting only what is given, he dwells in honesty and
rectitude of heart.'

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"Or he might say: 'Having abandoned unchaste living, the recluse Gotama lives the life of chastity.
He dwells remote (from women), and abstains from the vulgar practice of sexual intercourse.'

9. "Or he might say: 'Having abandoned false speech, the recluse Gotama abstains from falsehood.
He speaks only the truth, he lives devoted to truth; trustworthy and reliable, he does not deceive
anyone in the world.'

"Or he might say: 'Having abandoned slander, the recluse Gotama abstains from slander. He does
not repeat elsewhere what he has heard here in order to divide others from the people here, nor
does he repeat here what he has heard elsewhere in order to divide these from the people there.
Thus he is a reconciler of those who are divided and a promoter of friendships. Rejoicing,
delighting, and exulting in concord, he speaks only words that are conducive to concord.'

"Or he might say: 'Having abandoned harsh speech, the recluse Gotama abstains from harsh
speech. He speaks only such words as are gentle, pleasing to the ear, endearing, going to the heart,
urbane, amiable, and agreeable to many people.'

"Or he might say: 'Having abandoned idle chatter, the recluse Gotama abstains from idle chatter.
He speaks at the right time, speaks what is factual, speaks on the good, on the Dhamma and the
Discipline. His words are worth treasuring: they are timely, backed by reason, definite and
connected with the good.'

10. "Or he might say: 'The recluse Gotama abstains from damaging seed and plant life. He eats
only in one part of the day, refraining from food at night and from eating at improper times. He
abstains from dancing, singing, instrumental music, and witnessing unsuitable shows. He abstains
from wearing garlands, embellishing himself with scents, and beautifying himself with unguents.
He abstains from accepting gold and silver. He abstains from accepting uncooked grain, raw meat,
women and girls, male and female slaves, goats and sheep, fowl and swine, elephants, cattle,
horses and mares. He abstains from accepting fields and lands. He abstains from running messages
and errands. He abstains from buying and selling, and from dealing with false weights, false
metals, and false measures. He abstains from the crooked ways of bribery, deception, and fraud.
He abstains from mutilating, executing, imprisoning, robbery, plunder, and violence.'

"It is in this way, bhikkhus, that the worldling would speak when speaking in praise of the
Tathāgata.

2. The Intermediate Section on Virtue (Majjhimasīla)

11. "Or he might say: 'Whereas some honorable recluses and brahmins, while living on food
offered by the faithful, continuously cause damage to seed and plant life — to plants propagated
from roots, stems, joints, buddings, and seeds — the recluse Gotama abstains from damaging seed
and plant life.'

12. "Or he might say: 'Whereas some honorable recluses and brahmins, while living on food
offered by the faithful, enjoy the use of stored up goods such as stored up food, drinks, garments,
vehicles, bedding, scents, and comestibles — the recluse Gotama abstains from the use of stored
up goods'

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13. "Or he might say: 'Whereas some honorable recluses and brahmins, while living on food
offered by the faithful, attend unsuitable shows, such as: shows featuring dancing, singing, or
instrumental music; theatrical performances; narrations of legends; music played by hand-
clapping, cymbals, and drums; picture houses; acrobatic performances; combats of elephants,
horses, buffaloes, bulls, goats, rams, cocks and quails; stick-fights, boxing and wrestling, sham-
fights, roll-calls, battle-arrays, and regimental reviews — the recluse Gotama abstains from
attending such unsuitable shows.'

14. "Or he might say: "Whereas some honorable recluses and brahmins, while living on food
offered by the faithful, indulge in the following games that are a basis for negligence:[1]
aṭṭhapada (a game played on an eight-row chess-board); dasapada (a game played on a ten-row
chess-board); ākāsa (a game of the same type played by imagining a board in the air);
parihārapatha ("hopscotch," a diagram is drawn on the ground and one has to jump in the
allowable spaces avoiding the lines); santika ("spellicans," assembling the pieces in a pile,
removing and returning them without disturbing the pile); khalika (dice games); ghaṭika (hitting a
short stick with a long stick); salākahattha (a game played by dipping the hand in paint or dye,
striking the ground or a wall, and requiring the participants to show the figure of an elephant, a
horse etc.); akkha (ball games); paṅgacīra (blowing through toy pipes made of leaves); vaṅkaka
(ploughing with miniature ploughs); mokkhacika (turning somersaults); ciṅgulika (playing with
paper windmills); pattāḷaka (playing with toy measures); rathaka (playing with toy chariots);
dhanuka (playing with toy bows); akkharika (guessing at letters written in the air or on one's
back); manesika (guessing others' thoughts); yathāvajja (games involving mimicry of deformities)
— the recluse Gotama abstains from such games and recreations.'

15. "Or he might say: 'Whereas some recluses and brahmins, while living on food offered by the
faithful, enjoy the use of high and luxurious beds and seats, such as: spacious couches; thrones
with animal figures carved on the supports; long-haired coverlets; multi-colored patchwork
coverlets; white woollen coverlets; woollen coverlets embroidered with flowers; quilts stuffed with
cotton; woollen coverlets embroidered with animal figures; woollen coverlets with hair on both
sides or on one side; bedspreads embroidered with gems; silk coverlets; dance-hall carpets;
elephant, horse or chariot rugs; rugs of antelope-skins; choice spreads made of kadali-deer hides;
spreads with red awnings overhead; couches with red cushions for the head and feet — the recluse
Gotama abstains from the use of such high and luxurious beds and seats.'

16. "Or he might say: 'Whereas some recluses and brahmins, while living on the food offered by
the faithful, enjoy the use of such devices for embellishing and beautifying themselves as the
following: rubbing scented powders into the body, massaging with oils, bathing in perfumed water,
kneading the limbs, mirrors, ointments, garlands, scents, unguents, face-powders, make-up,
bracelets, head-bands, decorated walking sticks, ornamented medicine-tubes, rapiers, sunshades,
embroidered sandals, turbans, diadems, yaktail whisks, and long-fringed white robes — the recluse
Gotama abstains from the use of such devices for embellishment and beautification.'

17. "Or he might say: 'Whereas some recluses and brahmins, while living on the food offered by
the faithful, engage in frivolous chatter, such as: talk about kings, thieves, and ministers of state;
talk about armies, dangers and wars; talk about food, drink, garments, and lodgings; talk about
garlands and scents; talk about relatives, vehicles, villages, towns, cities, and countries; talk about
women and talk about heroes; street talk and talk by the well; talk about those departed in days

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gone by; rambling chit-chat; speculations about the world and about the sea; talk about gain and
loss — the recluse Gotama abstains from such frivolous chatter.'[2]

18. "Or he might say: 'Whereas some recluses and brahmins, while living on the food offered by
the faithful, engage in wrangling argumentation, (saying to one another): "You don't understand
this doctrine and discipline. I am the one who understands this doctrine and discipline." — "How
can you understand this doctrine and discipline?" — "You're practising the wrong way. I'm
practising the right way." — "I'm being consistent. You're inconsistent." — "What should have
been said first you said last, what should have been said last you said first." — "What you took so
long to think out has been confuted." — "Your doctrine has been refuted. You're defeated. Go, try
to save your doctrine, or disentangle yourself now if you can" — the recluse Gotama abstains from
such wrangling argumentation.'

19. "Or he might say: 'Whereas some recluses and brahmins, while living on the food offered by
the faithful, engage in running messages and errands for kings, ministers of state, khattiyas,
brahmins, householders, or youths, (who command them): "Go here, go there, take this, bring that
from there" — the recluse Gotama abstains from running such messages and errands.'

20. "Or he might say: 'Whereas some recluses and brahmins, while living on the food offered by
the faithful, engage in scheming, talking, hinting, belittling others, and pursuing gain with gain —
the recluse Gotama abstains from such kinds of scheming and talking.'[3]

"It is in this way, bhikkhus, that a worldling would speak when speaking in praise of the Tathāgata.

3. The Long Section on Virtue (Mahāsīla)

21. "Or he might say: 'Whereas some recluses and brahmins, while living on the food offered by
the faithful, earn their living by a wrong means of livelihood, by such debased arts as:[4]
prophesying long life, prosperity etc., or the reverse, from the marks on a person's limbs, hands,
feet etc; divining by means of omens and signs; making auguries on the basis of thunderbolts and
celestial portents; interpreting ominous dreams; telling fortunes from marks on the body; making
auguries from the marks on cloth gnawed by mice; offering fire oblations; offering oblations from
a ladle; offering oblations of husks, rice powder, rice grains, ghee, and oil to the gods; offering
oblations from the mouth; offering blood-sacrifices to the gods; making predictions based on the
fingertips; determining whether the site for a proposed house or garden is propitious or not;
making predictions for officers of state; the knowledge of charms to lay demons in a cemetery; the
knowledge of charms to cure one possessed by ghosts; the knowledge of charms to be pronounced
by one living in an earthen house; the snake craft (for curing snake bites and charming snakes); the
poison craft (for neutralizing or making poison); the scorpion craft and rat craft (for curing
scorpion stings and rat bites, respectively); the bird craft and crow craft (for understanding the
cries of birds and crows); foretelling the number of years that a man has to live; the knowledge of
charms to give protection from arrows; reciting charms to understand the language of animals —
the recluse Gotama abstains from such wrong means of livelihood, from such debased arts.'

22. "Or he might say: 'Whereas some recluses and brahmins, while living on the food offered by
the faithful, earn their living by a wrong means of livelihood, by such debased arts as interpreting
the significance of the color, shape, and other features of the following items to determine whether
they portend fortune or misfortune for their owners: gems, garments, staffs, swords, spears, arrows,

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bows, other weapons, women, men, boys, girls, slaves, slave-women, elephants, horses, buffaloes,
bulls, cows, goats, rams, fowl, quails, lizards, rabbits, tortoises, and other animals — the recluse
Gotama abstains from such wrong means of livelihood, from such debased arts.'

23. "Or he might say: 'Whereas some recluses and brahmins, while living on the food offered by
the faithful, earn their living by a wrong means of livelihood, by such debased arts as making
predictions to the effect that:

the king will march forth; the king will not march forth; our king will attack and the enemy king
will retreat; the enemy king will attack and our king will retreat; our king will triumph and the
enemy king will be defeated; the enemy king will triumph and our king will be defeated; thus there
will be victory for one and defeat for the other — the recluse Gotama abstains from such wrong
means of livelihood, from such debased arts.'

24. "Or he might say: 'Whereas some recluses and brahmins, while living on the food offered by
the faithful, earn their living by a wrong means of livelihood, by such debased arts as predicting:
there will be an eclipse of the moon, an eclipse of the sun, an eclipse of a constellation; the sun and
the moon will go on their proper courses; there will be an aberration of the sun and moon; the
constellations will go on their proper courses; there will be an aberration of a constellation; there
will be a fall of meteors; there will be a skyblaze; there will be an earthquake; there will be an
earth-roar; there will be a rising and setting, a darkening and brightening, of the moon, sun, and
constellations; such will be the result of the moon's eclipse, such the result of the sun's eclipse,
(and so on down to) such will be the result of the rising and setting, darkening and brightening of
the moon, sun, and constellations — the recluse Gotama abstains from such wrong means of
livelihood, from such debased arts.'

25. "Or he might say: 'Whereas some recluses and brahmins, while living on the food offered by
the faithful, earn their living by a wrong means of livelihood, by such debased arts as predicting:
there will be abundant rain; there will be a drought; there will be a good harvest; there will be a
famine; there will be security; there will be danger; there will be sickness; there will be health; or
they earn their living by accounting, computation, calculation, the composing of poetry, and
speculations about the world — the recluse Gotama abstains from such wrong means of livelihood,
from such debased arts.'

26. "Or he might say: 'Whereas some recluses and brahmins, while living on the food offered by
the faithful, earn their living by a wrong means of livelihood, by such debased arts as: arranging
auspicious dates for marriages, both those in which the bride is brought in (from another family)
and those in which she is sent out (to another family); arranging auspicious dates for betrothals and
divorces; arranging auspicious dates for the accumulation or expenditure of money; reciting
charms to make people lucky or unlucky; rejuvenating the fetuses of abortive women; reciting
spells to bind a man's tongue, to paralyze his jaws, to make him lose control over his hands, to
make him lose control over his jaw, or to bring on deafness; obtaining oracular answers to
questions by means of a mirror, a girl, or a god; worshipping the sun; worshipping Mahābrahmā;
bringing forth flames from the mouth; invoking the goddess of luck — the recluse Gotama abstains
from such wrong means of livelihood, from such debased arts.'

27. "Or he might say: 'Whereas some recluses and brahmins, while living on the food offered by
the faithful, earn their living by a wrong means of livelihood, by such debased arts as: promising

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gifts to deities in return for favors; fulfilling such promises; demonology; reciting spells after
entering an earthen house; inducing virility and impotence; preparing and consecrating sites for a
house; giving ceremonial mouthwashes and ceremonial bathing; offering sacrificial fires;
administering emetics, purgatives, expectorants and phlegmagogues; administering medicine
through the ear and through the nose; administering ointments and counter-ointments; practising
fine surgery on the eyes and ears; practising general surgery on the body; practising as a children's
doctor; the application of medicinal roots; the binding on of medicinal herbs — the recluse Gotama
abstains from such wrong means of livelihood, from such debased arts.'

"These, bhikkhus, are those trifling and insignificant matters, those minor details of mere moral
virtue, that a worldling would refer to when speaking in praise of the Tathāgata.

III. Speculations about the Past (Pubbantakappika)

28. "There are, bhikkhus, other dhammas, deep, difficult to see, difficult to understand, peaceful
and sublime, beyond the sphere of reasoning, subtle, comprehensible only to the wise, which the
Tathāgata, having realized for himself with direct knowledge, propounds to others; and it is
concerning these that those who would rightly praise the Tathāgata in accordance with reality
would speak. And what are these dhammas?

29. "There are, bhikkhus, some recluses and brahmins who are speculators about the past, who
hold settled views about the past, and who on eighteen grounds assert various conceptual theorems
referring to the past. And owing to what, with reference to what, do these honorable recluses and
brahmins frame their speculations?

1. Eternalism (Sassatavāda): Views 1–4

30. "There are, bhikkhus, some recluses and brahmins who are eternalists, and who on four
grounds proclaim the self and the world to be eternal. And owing to what, with reference to what,
do these honorable recluses and brahmins proclaim their views?

31. "In the first case, bhikkhus, some recluse or a brahmin, by means of ardor, endeavor,
application, diligence, and right reflection, attains to such a degree of mental concentration that
with his mind thus concentrated, [purified, clarified, unblemished, devoid of corruptions],[5]he
recollects his numerous past lives: that is, (he recollects) one birth, two, three, four, or five births;
ten, twenty, thirty, forty, or fifty births; a hundred, a thousand, or a hundred thousand births; many
hundreds of births, many thousands of births, many hundreds of thousands of births. (He recalls:)
'Then I had such a name, belonged to such a clan, had such an appearance; such was my food, such
my experience of pleasure and pain, such my span of life. Passing away thence, I re-arose there.
There too I had such a name, belonged to such a clan, had such an appearance; such was my food,
such my experience of pleasure and pain, such my span of life. Passing away thence, I re-arose
here.' Thus he recollects his numerous past lives in their modes and their details.

"He speaks thus: 'The self and the world are eternal, barren, steadfast as a mountain peak, standing
firm like a pillar. And though these beings roam and wander (through the round of existence), pass
away and re-arise, yet the self and the world remain the same just like eternity itself. What is the
reason? Because I, by means of ardor, endeavor, application, diligence, and right reflection, attain
to such a degree of mental concentration that with my mind thus concentrated, I recollect my

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numerous past lives in their modes and their details. For this reason I know this: the self and the
world are eternal, barren, steadfast as a mountain peak, standing firm like a pillar. And though
these beings roam and wander (through the round of existence), pass away and re-arise, yet the self
and the world remain the same just like eternity itself.'

"This, bhikkhus, is the first case.

32. "In the second case, owing to what, with reference to what, are some honorable recluses and
brahmins eternalists, who proclaim the self and the world to be eternal?

"Herein, bhikkhus, a certain recluse or brahmin, by means of ardor, endeavor, application,

diligence, and right reflection, attains to such a degree of mental concentration that with his mind
thus concentrated he recollects his numerous past lives: that is, (he recollects his past lives
throughout) one aeon of world-contraction and expansion, throughout two, three, four, five, or ten
aeons of world-contraction and expansion.[6] (He recalls:) 'Then I had such a name, belonged to
such a clan, had such an appearance; such was my food, such my experience of pleasure and pain,
such my span of life. Passing away thence, I re-arose there. There too I had such a name, belonged
to such a clan, had such an appearance; such was my food, such my experience of pleasure and
pain, such my span of life. Passing away thence, I re-arose here.' Thus he recollects his numerous
past lives in their modes and their details.

"He speaks thus: 'The self and the world are eternal, barren, steadfast as a mountain peak, standing
firm like a pillar. And though these beings roam and wander (through the round of existence), pass
away and re-arise, yet the self and the world remain the same just like eternity itself. What is the
reason? "

(The remainder is exactly the same as §31 except for the extent of time recollected.)

"This, bhikkhus, is the second reason.

33. "In the third case, owing to what, with reference to what, are some honorable recluses and
brahmins eternalists, who proclaim the self and the world to be eternal?

"Herein, bhikkhus, some recluse or brahmin, by means of ardor, endeavor, application, diligence,
and right reflection, attains to such a degree of mental concentration that with his mind thus
concentrated he recollects his numerous past lives: that is, (he recollects his past lives throughout)
ten aeons of world-contraction and expansion, throughout twenty, thirty, or forty aeons of world-
contraction and expansion... (As above)... Thus he recollects his numerous past lives in their modes
and their details.

"He speaks thus: 'The self and the world are eternal, barren, steadfast as a mountain peak, standing
firm like a pillar. And though these beings roam and wander (through the round of existence), pass
away and re-arise, yet the self and the world remain the same just like eternity itself. What is the
reason?

(As in §31 except for the extent of time.) "This, bhikkhus, is the third case.

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34. "In the fourth case, owing to what, with reference to what, are some honorable recluses and
brahmins eternalists, who proclaim the self and the world to be eternal?

"Herein, bhikkhus, some recluse or brahmin is a rationalist, an investigator. He declares his view
— hammered out by reason, deduced from his investigations, following his own flight of thought
— thus: "The self and the world are eternal, barren, steadfast as a mountain peak, standing firm
like a pillar. And though these beings roam and wander (through the round of existence), pass
away and re-arise, yet the self and the world remain the same just like eternity itself.'

"This, bhikkhus, is the fourth case.

35. "It is on these four grounds, bhikkhus, that those recluses and brahmins who are eternalists
proclaim the self and the world to be eternal. Whatever recluses and brahmins there may be who
proclaim the self and the world to be eternal, all of them do so on these four grounds or on a
certain one of them. Outside of these there is none.

36. "This, bhikkhus, the Tathāgata understands. And he understands: 'These standpoints, thus
assumed and thus misapprehended, lead to such a future destination, to such a state in the world
beyond.' He understands as well what transcends this, yet even that understanding he does not
misapprehend. And because he is free from misapprehension, he has realized within himself the
state of perfect peace. Having understood as they really are the origin and the passing away of
feelings, their satisfaction, their unsatisfactoriness, and the escape from them, the Tathāgata,
bhikkhus, is emancipated through non-clinging.

37. "These are those dhammas, bhikkhus, that are deep, difficult to see, difficult to understand,
peaceful and sublime, beyond the sphere of reasoning, subtle, comprehensible only to the wise,
which the Tathāgata, having realized for himself with direct knowledge, propounds to others; and
it is concerning these that those who would rightly praise the Tathāgata in accordance with reality
would speak.

2. Partial-Eternalism (Ekaccasassatavāda): Views 5–8

38. "There are, bhikkhus, some recluses and brahmins who are eternalists in regard to some things
and non-eternalists in regard to other things, and who on four grounds proclaim the self and the
world to be partly eternal and partly non-eternal. And owing to what, with reference to what, do
these honorable recluses and brahmins proclaim their views?

39. "There comes a time, bhikkhus, when after the lapse of a long period this world contracts
(disintegrates). While the world is contracting, beings for the most part are reborn in the Ābhassara
Brahma-world.[7] There they dwell, mind-made, feeding on rapture, self-luminous, moving
through the air, abiding in glory. And they continue thus for a long, long period of time.

40. "But sooner or later, bhikkhus, after the lapse of a long period, there comes a time when this
world begins to expand once again. While the world is expanding, an empty palace of Brahmā
appears. Then a certain being, due to the exhaustion of his life-span or the exhaustion of his merit,
passes away from the Ābhassara plane and re-arises in the empty palace of Brahmā. There he
dwells, mind made, feeding on rapture, self-luminous, moving through the air, abiding in glory.
And he continues thus for a long, long period of time.

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41. "Then, as a result of dwelling there all alone for so long a time, there arises in him
dissatisfaction and agitation, (and he yearns): 'Oh, that other beings might come to this place!' Just
at that moment, due to the exhaustion of their life-span or the exhaustion of their merit, certain
other beings pass away from the Ābhassara plane and re-arise in the palace of Brahmā, in
companionship with him. There they dwell, mind-made, feeding on rapture, self-luminous, moving
through the air, abiding in glory. And they continue thus for a long, long period of time.

42. "Thereupon the being who re-arose there first thinks to himself: 'I am Brahmā, the Great
Brahmā, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, the Lord,
the Maker and Creator, the Supreme Being, the Ordainer, the Almighty, the Father of all that are
and are to be. And these beings have been created by me. What is the reason? Because first I made
the wish: "Oh, that other beings might come to this place!" And after I made this resolution, now
these beings have come.'

"And the beings who re-arose there after him also think: 'This must be Brahmā, the Great Brahmā,
the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, the Lord, the Maker
and Creator, the Supreme Being, the Ordainer, the Almighty, the Father of all that are and are to
be. And we have been created by him. What is the reason? Because we see that he was here first,
and we appeared here after him.'

43. "Herein, bhikkhus, the being who re-arose there first possesses longer life, greater beauty, and
greater authority than the beings who re-arose there after him.

44. "Now, bhikkhus, this comes to pass, that a certain being, after passing away from that plane,
takes rebirth in this world. Having come to this world, he goes forth from home to homelessness.
When he has gone forth, by means of ardor, endeavor, application, diligence, and right reflection,
he attains to such a degree of mental concentration that with his mind thus concentrated he
recollects his immediately preceding life, but none previous to that. He speaks thus: 'We were
created by him, by Brahmā, the Great Brahmā, the Vanquisher, the Unvanquished, the Universal
Seer, the Wielder of Power, the Lord, the Maker and Creator, the Supreme Being, the Ordainer, the
Almighty, the Father of all that are and are to be. He is permanent, stable, eternal, not subject to
change, and he will remain the same just like eternity itself. But we, who have been created by him
and have come to this world, are impermanent, unstable, short-lived, doomed to perish.'

"This, bhikkhus, is the first case.

45. "In the second case, owing to what, with reference to what, are some honorable recluses and
brahmins eternalists in regard to some things and non-eternalists in regard to other things,
proclaiming the self and the world to be partly eternal and partly non-eternal?

"There are, bhikkhus, certain gods called 'corrupted by play.'

These gods spend an excessive time indulging in the delights of laughter and play. As a
consequence they become forgetful and, when they become forgetful, they pass away from that
plane.

46. "Now, bhikkhus, this comes to pass, that a certain being, after passing away from that plane,
takes rebirth in this world. Having come to this world, he goes forth from home to homelessness.

10
When he has gone forth, by means of ardor, endeavor, application, diligence, and right reflection,
he attains to such a degree of mental concentration that with his mind thus concentrated he
recollects his immediately preceding life, but none previous to that. He speaks thus: 'Those
honorable gods who are not corrupted by play do not spend an excessive time indulging in the
delights of laughter and play. As a consequence they do not become forgetful, and because they do
not become forgetful they do not pass away from that plane. Those gods are permanent, stable,
eternal, not subject to change, and they will remain the same just like eternity itself. But we were
gods corrupted by play. We spent an excessive time indulging in the delights of laughter and play,
and as a consequence we became forgetful. When we became forgetful we passed away from that
plane. Coming to this world, now we are impermanent, unstable, short-lived, doomed to perish.'

"This bhikkhus, is the second case.

47. "In the third case, owing to what, with reference to what, are some honorable recluses and
brahmins eternalists in regard to some things and non-eternalists in regard to other things,
proclaiming the self and the world to be partly eternal and partly non-eternal?

"There are, bhikkhus, certain gods called 'corrupted by mind.' These gods contemplate one another
with excessive envy. As a consequence their minds becomes corrupted by anger towards one
another. When their minds are corrupted by anger, their bodies and minds become exhausted and
consequently, they pass away from that plane.

48. "Now, bhikkhus, this comes to pass, that a certain being, after passing away from that plane,
takes rebirth in this world. Having come to this world, he goes forth from home to homelessness.
When he has gone forth, by means of ardor, endeavor, application, diligence, and right reflection,
he attains to such a degree of mental concentration that with his mind thus concentrated he
recollects his immediately preceding life, but none previous to that. He speaks thus: 'Those
honorable gods who are not corrupted by mind do not contemplate each other with excessive envy.
As a result, their minds do not become corrupted by anger towards one another, their bodies and
minds do not become exhausted, and they do not pass away from that plane. Those gods are
permanent, stable, not subject to change, and they will remain the same just like eternity itself. But
we were gods corrupted by mind. We contemplated each other with excessive envy and as a result
our minds became corrupted by anger towards one another. When our minds were corrupted by
anger, our bodies and minds became exhausted and consequently, we passed away from that plane.
Coming to this world, now we are impermanent, unstable, short-lived, doomed to perish.'

"This, bhikkhus, is the third case.

49. "In the fourth case, owing to what, with reference to what, are some honorable recluses and
brahmins eternalists in regard to some things and non-eternalists in regard to other things,
proclaiming the self and the world to be partly eternal and partly non-eternal?

"Herein, bhikkhus, recluse or a certain brahmin is a rationalist, an investigator. He declares his

view — hammered out by reason, deduced from his investigations, following his own flight of
thought — thus: 'That which is called "the eye," "the ear," "the nose," "the tongue," and "the body"
— that self is impermanent, unstable, non-eternal, subject to change. But that which is called
"mind" (citta) or "mentality" (mano) or "consciousness" (viññāṇa) — that self is permanent,
stable, eternal, not subject to change, and it will remain the same just like eternity itself.'

11
"This, bhikkhus, is the fourth case.

50. "It is on these four grounds, bhikkhus, that those recluses and brahmins who are partial-
eternalists proclaim the self and the world to be partly eternal and partly non-eternal. Whatever
recluses and brahmins there may be who proclaim the self and the world to be partly eternal and
partly non-eternal, all of them do so on these four grounds or on a certain one of them. Outside of
these there is none.

51. "This, bhikkhus, the Tathāgata understands. And he understands: 'These standpoints, thus
assumed and thus misapprehended, lead to such a future destination, to such a state in the world
beyond.' He understands as well what transcends this, yet even that understanding he does not
misapprehend. And because he is free from misapprehension, he has realized within himself the
state of perfect peace. Having understood as they really are the origin and the passing away of
feelings, their satisfaction, their unsatisfactoriness, and the escape from them, the Tathāgata,
bhikkhus, is emancipated through non-clinging.

52. "These are those dhammas, bhikkhus, that are deep, difficult to see, difficult to understand,
peaceful and sublime, beyond the sphere of reasoning, subtle, comprehensible only to the wise,
which the Tathāgata, having realized for himself with direct knowledge, propounds to others; and
it is concerning these that those who would rightly praise the Tathāgata in accordance with reality
would speak.

3. Doctrines of the Finitude and Infinity of the World (Antānantavāda): Views 9–12

53. "There are, bhikkhus, some recluses and brahmins who are extensionists,[8] and who on four
grounds proclaim the world to be finite or infinite. And owing to what, with reference to what, do
these honorable recluses and brahmins proclaim their views?

54. "In the first case, bhikkhus, a certain recluse or a brahmin, by means of ardor, endeavor,
application, diligence, and right reflection, attains to such a degree of mental concentration that
with his mind thus concentrated he abides perceiving the world as finite. He speaks thus: 'The
world is finite and bounded. What is the reason? Because I attain to such concentration of mind
that I abide perceiving the world as finite. For that reason I know this: the world is finite and
bounded.'

"This, bhikkhus, is the first case.

55. "In the second case, owing to what, with reference to what, are some honorable recluses and
brahmins extensionists, proclaiming the world to be finite or infinite?

"Herein, bhikkhus, a certain recluse or a brahmin, by means of ardor, endeavor, application,

diligence, and right reflection, attains to such a degree of mental concentration that with his mind
thus concentrated he abides perceiving the world as infinite. He speaks thus: 'The world is infinite
and boundless. Those recluses and brahmins who declare the world to be finite and bounded speak
falsely. The world is infinite and boundless. What is the reason? Because I attain to such
concentration of mind that I abide perceiving the world as infinite. For this reason I know this: the
world is infinite and boundless.'

12
"This, bhikkhus, is the second case.

56. "In the third case, owing to what, with reference to what, are some honorable recluses and
brahmins extensionists, proclaiming the world to be finite or infinite?

"Herein, bhikkhus, a certain recluse or a brahmin, by means of ardor, endeavor, application,

diligence, and right reflection, attains to such a degree of mental concentration that with his mind
thus concentrated he abides perceiving the world as finite in the upward and downward directions,
but as infinite across. He speaks thus: 'The world is both finite and infinite. Those recluses and
brahmins who declare the world to be finite and bounded speak falsely; and those recluses and
brahmins who declare the world to be infinite and boundless also speak falsely. The world is both
finite and infinite. For what reason? Because I attain to such concentration of mind that I abide
perceiving the world as finite in the upward and downward directions, but as infinite across. For
this reason I know this: the world is both finite and infinite.'

"This, bhikkhus, is the third case.

57. "In the fourth case, owing to what, with reference to what, are some honorable recluses and
brahmins extensionists, proclaiming the world to be finite or infinite?

"Herein, bhikkhus, a certain recluse or a brahmin is a rationalist, an investigator. He declares his

view — hammered out by reason, deduced from his investigations, following his own flight of
thought — thus: 'The world is neither finite nor infinite. Those recluses and brahmins who declare
the world to be finite and bounded, those who declare it to be infinite and boundless, and those
who declare it to be both finite and infinite — all these speak falsely. The world is neither finite
nor infinite.'

"This, bhikkhus, is the fourth case.

58. "It is on these four grounds, bhikkhus, that those recluses and brahmins, who are extensionists
proclaim the world to be finite of infinite. Whatever recluses or brahmins there may be who
proclaim the world to be finite or infinite, all of them do so on these four grounds or on a certain
one of them. Outside of these there is none.

59–60. "This, bhikkhus, the Tathāgata understands... (repeat §§ 51–52 in full)... and it is
concerning these that those who would praise the Tathāgata in accordance with reality would
speak.

4. Doctrines of Endless Equivocation (Amarāvikkhepavāda): Views 13–16

61. "There are, bhikkhus, some recluses and brahmins who are endless equivocators.[9] When
questioned about this or that point, on four grounds they resort to evasive statements and to endless
equivocation. And owing to what, with reference to what, do these honorable recluses and
brahmins do so?

62. "Herein, bhikkhus, a certain recluse or a brahmin does not understand as it really is what is
wholesome and what is unwholesome. He thinks: 'I do not understand as it really is what is
wholesome and what is unwholesome. If, without understanding, I were to declare something to be

13
wholesome or unwholesome, my declaration might be false. If my declaration should be false, that
would distress me, and that distress would be an obstacle for me.' Therefore, out of fear and
loathing of making a false statement, he does not declare anything to be wholesome or
unwholesome. But when he is questioned about this or that point, he resorts to evasive statements
and to endless equivocation: "I do not take it thus, nor do I take it in that way, nor do I take it in
some other way. I do not say that it is not, nor do I say that it is neither this nor that.' "This,
bhikkhus, is the first case.

63. "In the second case, owing to what, with reference to what, are some honorable recluses and
brahmins endless equivocators, resorting to evasive statements and to endless equivocation?

"Herein, bhikkhus, a certain recluse or a brahmin does not understand as it really is what is
wholesome and what is unwholesome. He thinks: 'I do not understand as it really is what is
wholesome and what is unwholesome. If, without understanding, I were to declare something to be
wholesome or unwholesome, desire and lust or hatred and aversion might arise in me. Should
desire and lust or hated and aversion arise in me, that would be clinging on my part. Such clinging
would distress me, and that distress would be an obstacle for me.' Therefore, out of fear and
loathing of clinging, he does not declare anything to be wholesome or unwholesome. But when
questioned about this or that point he resorts to evasive statements and to endless equivocation: 'I
do not take it thus, nor do I take it in that way, nor do I take it in some other way. I do not say that
it is not, nor do I say that it is neither this nor that.' "This, bhikkhus, is the second case.

64. "In the third case, owing to what, with reference to what, are some honorable recluses and
brahmins endless equivocators, resorting to evasive statements and to endless equivocation?

"Herein, bhikkhus, a certain recluse or a brahmin does not understand as it really is what is
wholesome and what is unwholesome. He thinks: 'I do not understand as it really is what is
wholesome and what is unwholesome. Now, there are recluses and brahmins who are wise, clever,
experienced in controversy, who wander about demolishing the views of others with their wisdom.
If, without understanding, I were to declare something to be wholesome or unwholesome, they
might cross-examine me about my views, press me for reasons and refute my statements. If they
should do so, I might not be able to reply. If I could not reply, that would distress me, and that
distress would be an obstacle for me.' Therefore, out of fear and loathing of being cross-examined,
he does not declare anything to be wholesome or unwholesome. But, when questioned about this
or that point, he resorts to evasive statements and to endless equivocation: 'I do not take it thus, nor
do I take it in that way, nor do I take it in some other way. I do not say that it is not, nor do I say
that it is neither this nor that.'

"This, bhikkhus, is the third case.

65. "In the fourth case, owing to what, with reference to what, are some honorable recluses and
brahmins endless equivocators, resorting to evasive statements and to endless equivocation?

"Herein, bhikkhus, a certain recluse or a brahmin is dull and stupid. Due to his dullness and
stupidity, when he is questioned about this or that point, he resorts to evasive statements and to
endless equivocation: 'If you ask me whether there is a world beyond — if I thought there is
another world, I would declare that there is. But I do not take it thus, nor do I take it in that way,

14
nor do I take it in some other way. I do not say that it is not, nor do I say that is neither this nor
that.'

"Similarly, when asked any of the following questions, he resorts to the same evasive statements
and to endless equivocation:

 2. Is there no world beyond?

 3. Is it that there both is and is not a world beyond?
A.
 4. Is it that there neither is nor is not a world beyond?

 1. Are there beings spontaneously reborn?

 2. Are there no beings spontaneously reborn?
B.  3. Is it that there both are and are not beings spontaneously reborn?
 4. Is it that there neither are nor are not beings spontaneously reborn?

 1. Is there fruit and result of good and bad action?

 2. Is there no fruit and result of good and bad action?
C.  3. Is it that there both is and is not fruit and result of good and bad action?
 4. Is it that there neither is nor is not fruit and result of good and bad action?

 1.Does the Tathāgata exist after death?

 2.Does the Tathāgata not exist after death?
D.  3.Does the Tathāgata both exist and not exist after death?
 4.Does the Tathāgata neither exist nor not exist after death?

"This bhikkhus, is the fourth case.

66. "It is on these four grounds, bhikkhus, that those recluses and brahmins who are endless
equivocators resort to evasive statements and to endless equivocation when questioned about this
or that point. Whatever recluses or brahmins there may be who resort to evasive statements and to
endless equivocation, all of them do so on these four grounds or on a certain one of them. Outside
of these there is none.

"This, bhikkhus, the Tathāgata understands... and it is concerning these that those who would
rightly praise the Tathāgata in accordance with reality would speak.

5. Doctrines of Fortuitous Origination (Adhiccasamuppannavāda): Views 17–18

67. "There are, bhikkhus, some recluses and brahmins, who are fortuitous originationists, and who
on two grounds proclaim the self and the world to originate fortuitously. And owing to what, with
reference to what, do these honorable recluses and brahmins proclaim their views?

68. "There are, bhikkhus, certain gods called 'non-percipient beings.' When perception arises in
them, those gods pass away from that plane. Now, bhikkhus, this comes to pass, that a certain
being, after passing away from that plane, takes rebirth in this world. Having come to this world,
he goes forth from home to homelessness. When he has gone forth, by means of ardor, endeavor,

15
application, diligence, and right reflection, he attains to such a degree of mental concentration that
with his mind thus concentrated he recollects the arising of perception, but nothing previous to
that. He speaks thus: 'The self and the world originate fortuitously. What is the reason? Because
previously I did not exist, but now I am. Not having been, I sprang into being.'

"This, bhikkhus, is the first case.

69. "In the second case, owing to what, with reference to what, are some honorable recluses and
brahmins fortuitous originationists, proclaiming the self and the world to originate fortuitously?

"Herein, bhikkhus, a certain recluse or a brahmin is a rationalist, an investigator. He declares his

view — hammered out by reason, deduced from his investigations, following his own flight of
thought — thus: 'The self and the world originate fortuitously.'

"This, bhikkhus, is the second case.

70. "It is on these two grounds, bhikkhus, that those recluses and brahmins who are fortuitous
originationists proclaim the self and the world to originate fortuitously. Whatever recluses or
brahmins there may be who proclaim the self and the world to originate fortuitously, all of them do
so on these two grounds or on a certain one of them. Outside of these there is none.

"This, bhikkhus, the Tathāgata understands... and it is concerning these that those who would
rightly praise the Tathāgata in accordance with reality would speak.

71. "It is on these eighteen grounds, bhikkhus, that those recluses and brahmins who are
speculators about the past and hold settled views about the past assert various conceptual theorems
referring to the past. Whatever recluses or brahmins are speculators about the past, hold settled
views about the past, and assert various conceptual theorems referring to the past, all of them do so
on these eighteen grounds or on a certain one of them. Outside of these there is none.

72. "This, bhikkhus, the Tathāgata understands. And he understands: 'These standpoints, thus
assumed and thus misapprehended, lead to such a future destination, to such in the world beyond.'
He understands as well what transcends this, yet even that understanding he does not
misapprehend. And because he is free from misapprehension, he has realized within himself the
state of perfect peace. Having understood as they really are the origin and the passing away of
feelings, their satisfaction, their unsatisfactoriness, and the escape from them, the Tathāgata,
bhikkhus, is emancipated through non-clinging.

73. "These are those dhammas, bhikkhus, that are deep, difficult to see, difficult to understand,
peaceful and sublime, beyond the sphere of reasoning, subtle, comprehensible only to the wise,
which the Tathāgata, having realized for himself with direct knowledge, propounds to others; and
it is concerning these that those who would rightly praise the Tathāgata in accordance with reality
would speak.

IV. Speculations about the Future (Aparantakappika)

74. "There are, bhikkhus, some recluses and brahmins who are speculators about the future, who
hold settled views about the future, and who on forty-four grounds assert various conceptual

16
theorems referring to the future. And owing to what, with reference to what, do these honorable
recluses and brahmins frame their speculations?

1. Doctrines of Percipient Immortality (Saññīvāda): Views 19–34

75. "There are, bhikkhus, some recluses and brahmins who maintain a doctrine of percipient
immortality[10] and who on sixteen grounds proclaim the self to survive percipient after death.
And owing to what, with reference to what, do these honorable recluses and brahmins proclaim
their views?

76. "They proclaim: 'The self is immutable after death, percipient, and:

 1. material
 2. immaterial
A.  3. both material and immaterial
 4. neither material nor immaterial

 1. finite
 2. infinite
B.  3. both finite and infinite
 4. neither finite nor infinite

 1. of uniform perception
 2. of diversified perception
C.  3. of limited perception
 4. of boundless perception

 1. exclusively happy
 2. exclusively miserable
D.  3. both happy and miserable
 4. neither happy nor miserable.'

77. "It is on these sixteen grounds, bhikkhus, that those recluses and brahmins who maintain a
doctrine of percipient immortality proclaim the self to survive percipient after death. Whatever
recluses or brahmins maintain a doctrine of percipient immortality, all of them do so on these
sixteen grounds or on a certain one of them. Outside of these there is none.

"This, bhikkhus, the Tathāgata understand... and it is concerning these that those who would
rightly praise the Tathāgata in accordance with reality would speak.

2. Doctrines of Non-percipient Immortality (Asaññīvāda): Views 35–42

78. "There are, bhikkhus, some recluses and brahmins who maintain a doctrine of non-percipient
immortality, and who on eight grounds proclaim the self to survive non-percipient after death. And
owing to what, with reference to what, do these honorable recluses and brahmins proclaim their
views?

17
79. "They proclaim: 'The self is immutable after death, non-percipient, and:

 1. material
 2. immaterial
A.  3. both material and immaterial
 4. neither material nor immaterial

 1. finite
 2. infinite
B.  3. both finite and infinite
 4. neither finite nor infinite.'

80. "It is on these eight grounds, bhikkhus, that those recluses and brahmins who maintain a
doctrine of non-percipient immortality proclaim the self to survive non-percipient after death.
Whatever recluses or brahmins maintain a doctrine of non -percipient immortality, all of them do
so on these eight grounds or on a certain one of them. Outside of these there is none.

"This, bhikkhus, the Tathāgata understands... and it is concerning these that those who would
rightly praise the Tathāgata in accordance with reality would speak.

3. Doctrines of Neither Percipient Nor Non-Percipient Immortality (N'evasaññī-

nāsaññīvāda): Views 43–50

81. "There are, bhikkhus, some recluses and brahmins who maintain a doctrine of neither
percipient nor non-percipient immortality and who on eight grounds proclaim the self to survive
neither percipient nor non-percipient after death. And owing to what, with reference to what, do
these honorable recluses and brahmins proclaim their views?

82. "They proclaim: 'The self is immutable after death, neither percipient nor non-percipient, and:

 1. material
 2. immaterial
A.  3. both material and immaterial
 4. neither material nor immaterial

 1. finite
 2. infinite
B.  3. both finite and infinite
 4. neither finite nor infinite.'

83. "It is on these eight grounds, bhikkhus, that those recluses and brahmins who maintain a
doctrine of neither percipient nor non-percipient immortality proclaim the self to survive neither
percipient nor non-percipient after death. Whatever recluses or brahmins maintain a doctrine of

18
neither percipient nor non-percipient immortality, all of them do so on these eight grounds or on a
certain one of them. Outside of these there is none.

"This, bhikkhus, the Tathāgata understands... and it is concerning these that those who would
rightly praise the Tathāgata in accordance with reality would speak.

4. Annihilationism (Ucchedavāda): Views 51–57

84. "There are, bhikkhus, some recluses and brahmins who are annihilationists and who on seven
grounds proclaim the annihilation, destruction, and extermination of an existent being. And owing
to what, with reference to what, do these honorable recluses and brahmins proclaim their views?

85. "Herein, bhikkhus, a certain recluse or a brahmin asserts the following doctrine and view: 'The
self, good sir, has material form; it is composed of the four primary elements and originates from
father and mother. Since this self, good sir, is annihilated and destroyed with the breakup of the
body and does not exist after death, at this point the self is completely annihilated.' In this way
some proclaim the annihilation, destruction, and extermination of an existent being.

86. "To him another says: 'There is, good sir, such a self as you assert. That I do not deny. But it is
not at that point that the self is completely annihilated. For there is, good sir, another self —
divine, having material form, pertaining to the sense sphere, feeding on edible nutriment. That you
neither know nor see, but I know it and see it. Since this self, good sir, is annihilated and destroyed
with the breakup of the body and does not exist after death, at this point the self is completely
annihilated.' In this way others proclaim the annihilation, destruction, and extermination of an
existent being.

87. "To him another says: 'There is, good sir, such a self as you assert. That I do not deny. But it is
not at that point that the self is completely annihilated. For there is, good sir, another self —
divine, having material form, mind-made, complete in all its limbs and organs, not destitute of any
faculties. That you neither know nor see, but I know it and see it. Since this self, good sir, is
annihilated and destroyed with the breakup of the body and does not exist after death, at this point
the self is completely annihilated.' In this way others proclaim the annihilation, destruction, and
extermination of an existent being.

88. "To him another says: 'There is, good sir, such a self as you assert. That I do not deny. But it is
not at that point that the self is completely annihilated. For there is, good sir, another self
belonging to the base of infinite space, (reached by) the complete surmounting of perceptions of
material form, by the disappearance of perceptions of resistance, by non-attention to perceptions of
diversity, (by contemplating) "Space is infinite." That you neither know nor see, but I know it and
see it. Since this self, good sir, is annihilated and destroyed with the breakup of the body and does
not exist after death, at this point the self is completely annihilated.' In this way others proclaim the
annihilation, destruction, and extermination of an existent being.

89. "To him another says: 'There is, good sir, such a self as you assert. That I do not deny. But it is
not at that point that the self is completely annihilated. For there is, good sir, another self
belonging to the base of infinite consciousness, (reached by) completely surmounting the base of
infinite space (by contemplating): "Consciousness is infinite." That you neither know nor see. But
I know it and see it. Since this self, good sir, is annihilated and destroyed with the breakup of the

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body and does not exist after death — at this point the self is completely annihilated.' In this way
some proclaim the annihilation, destruction, and extermination of an existent being.

90. "To him another says: 'There is, good sir, such a self as you assert. That I do not deny. But it is
not at that point that the self is completely annihilated. For there is, good sir, another self
belonging to the base of nothingness, (reached by) completely surmounting the base of infinite
consciousness (by contemplating): "There is nothing." That you neither know nor see. But I know
it and see it. Since this self, good sir, is annihilated and destroyed with the breakup of the body and
does not exist after death — at this point the self is completely annihilated.' In this way some
proclaim the annihilation, destruction, and extermination of an existent being.

91. "To him another says: 'There is, good sir, such a self as you assert. That I do not deny. But it is
not at that point that the self is completely annihilated. For there is, good sir, another self
belonging to the base of neither perception nor non-perception, (reached by) completely
surmounting the base of nothingness (by contemplating): "This is the peaceful, this is the sublime."
That you neither know nor see. But I know it and see it. Since this self, good sir, is annihilated and
destroyed with the breakup of the body and does not exist after death — at this point the self is
completely annihilated.' In this way some proclaim the annihilation, destruction, and extermination
of an existent being.

92. "It is on these seven grounds, bhikkhus, that those recluses and brahmins who are
annihilationists proclaim the annihilation, destruction, and extermination of an existent being.
Whatever recluses or brahmins proclaim the annihilation, destruction, and extermination of an
existent being, all of them do so on these seven grounds or on a certain one of them. Outside of
these there is none.

"This, bhikkhus, the Tathāgata understands... and it is concerning these that those who would
rightly praise the Tathāgata in accordance with reality would speak.

5. Doctrines of Nibbāna Here and Now (Diṭṭhadhammanibbānavāda): Views 58–62

93. "There are, bhikkhus, some recluses and brahmins who maintain a doctrine of Nibbāna here
and now and who, on five grounds, proclaim Nibbāna here and now for an existent being. And
owing to what, with reference to what, do these honorable recluses and brahmins proclaim their
views?

94. "Herein, bhikkhus, a certain recluse or a brahmin asserts the following doctrine or view: 'When
this self, good sir, furnished and supplied with the five strands of sense pleasures, revels in them
— at this point the self attains supreme Nibbāna here and now.' In this way some proclaim
supreme Nibbāna here and now for an existent being.

95. "To him another says: 'There is, good sir, such a self as you assert. That I do not deny. But it is
not at that point that the self attains supreme Nibbāna here and now. What is the reason? Because,
good sir, sense pleasures are impermanent, suffering, subject to change, and through their change
and transformation there arise sorrow, lamentation, pain, grief, and despair. But when the self,
quite secluded from sense pleasures, secluded from unwholesome states, enters and abides in the
first jhāna, which is accompanied by initial and sustained thought and contains the rapture and

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happiness born of seclusion — at this point, good sir, the self attains supreme Nibbāna here and
now.' In this way others proclaim supreme Nibbāna here and now for an existent being.

96. "To him another says: 'There is, good sir, such a self as you assert. That I do not deny. But it is
not at that point that the self attains supreme Nibbāna here and now. What is the reason? Because
that jhāna contains initial and sustained thought; therefore it is declared to be gross. But when,
with the subsiding of initial and sustained thought, the self enters and abides in the second jhāna,
which is accompanied by internal confidence and unification of mind, is free from initial and
sustained thought, and contains the rapture and happiness born of concentration — at this point,
good sir, the self attains supreme Nibbāna here and now.' In this way others proclaim supreme
Nibbāna here and now for an existent being.

97. "To him another says: 'There is, good sir, such a self as you assert. That I do not deny. But it is
not at that point that the self attains supreme Nibbāna here and now. What is the reason? It is
declared to be gross because of the mental exhilaration connected with rapture that exists there.
But when, with the fading away of rapture, one abides in equanimity, mindful and clearly
comprehending, and still experiencing happiness with the body, enters and abides in the third
jhāna, so that the ariyans announce: "He abides happily, in equanimity and mindfulness" — at this
point, good sir, the self attains supreme Nibbāna here and now.' In this way some proclaim
supreme Nibbāna here and now for an existent being.

98. "To him another says: 'There is, good sir, such a self as you assert. That I do not deny. But it is
not at that point that the self attains supreme Nibbāna here and now. What is the reason? It is
declared to be gross because a mental concern, 'Happiness,' exists there. But when, with the
abandoning of pleasure and pain, and with the disappearance of previous joy and grief, one enters
and abides in the fourth jhāna, which is without pleasure and pain and contains purification of
mindfulness through equanimity — at this point, good sir, the self attains supreme Nibbāna here
and now.' In this way some proclaim supreme Nibbāna here and now for an existent being.

"This, bhikkhus, the Tathāgata understands... and it is concerning these that those who would
rightly praise the Tathāgata in accordance with reality would speak.

99. "It is on these five grounds, bhikkhus, that these recluses and brahmins who maintain a
doctrine of Nibbāna here and now proclaim supreme Nibbāna here and now for an existent being.
Whatever recluses or brahmins proclaim supreme Nibbāna here and now for an existent being, all
of them do so on these five grounds or on a certain one of them. Outside of these there is none.

"This, bhikkhus, the Tathāgata understands... and it is concerning these that those who would
rightly praise the Tathāgata in accordance with reality would speak.

100. "It is on these forty-four grounds, bhikkhus, that those recluses and brahmins who are
speculators about the future and hold settled views about the future assert various conceptual
theorems referring to the future. Whatever recluses or brahmins, bhikkhus, are speculators about
the future, hold settled views about the future, and assert various conceptual theorems referring to
the future, all of them do so on these forty-four grounds or on a certain one of them. Outside of
these there is none.

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"This, bhikkhus, the Tathāgata understands... and it is concerning these that those who would
rightly praise the Tathāgata in accordance with reality would speak.

101. "It is on these sixty-two grounds, bhikkhus, that those recluses and brahmins who are
speculators about the past, speculators about the future, and speculators about the past and the
future together, who hold settled views about the past and the future, assert various conceptual
theorems referring to the past and the future.

102. "Whatever recluses or brahmins, bhikkhus, are speculators about the past or speculators about
the future or speculators about the past and the future together, hold settled views about the past
and the future, and assert various conceptual theorems referring to the past and the future, all of
them do so on these sixty-two grounds or on a certain one of them. Outside of these there is none.

103. "This, bhikkhus, the Tathāgata understands. And he understands: 'These standpoints, thus
assumed and thus misapprehended, lead to such a future destination, to such a state in the world
beyond.' He understands as well what transcends this, yet even that understanding he does not
misapprehend. And because he is free from misapprehension, he has realized within himself the
state of perfect peace. Having understood as they really are the origin and the passing away of
feelings, their satisfaction, their unsatisfactoriness, and the escape from them, the Tathāgata,
bhikkhus, is emancipated through non-clinging.

104. "These are those dhammas, bhikkhus, that are deep, difficult to see, difficult to understand,
peaceful and sublime, beyond the sphere of reasoning, subtle, comprehensible only to the wise,
which the Tathāgata, having realized for himself with direct knowledge, propounds to others; and
it is concerning these that those who would rightly praise the Tathāgata in accordance with reality
would speak.

V. The Round of Conditions and Emancipation from the Round

1. Agitation and Vacillation (Paritassitavipphandita)

105. Therein, bhikkhus, when those recluses and brahmins who are eternalists proclaim on four
grounds the self and the world to be eternal — that is only the feeling of those who do not know
and do not see; that is only the agitation and vacillation of those who are immersed in craving.

106. "When those recluses and brahmins who are eternalists in regard to some things and non-
eternalists in regard to other things proclaim on four grounds the self and the world to be partly
eternal and partly non-eternal — that too is only the feeling of those who do not know and do not
see; that is only the agitation and vacillation of those who are immersed in craving.

107. "When those recluses and brahmins who are extensionists proclaim on four grounds the world
to be finite or infinite —

108. "When those recluses and brahmins who are endless equivocators on four grounds resort to
evasive statements and endless equivocation when questioned on this or that point —

109. "When those recluses and brahmins who are fortuitous originationists proclaim on two
grounds the self and the world to originate fortuitously —

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110. "When those recluses and brahmins who are speculators about the past and hold settled views
about the past assert on eighteen grounds various conceptual theorems referring to the past —

111. "When those recluses and brahmins who maintain a doctrine of percipient immortality
proclaim on sixteen grounds the self to survive percipient after death —

112. "When those recluses and brahmins who maintain a doctrine of non-percipient immortality
proclaim on eight grounds the self to survive non-percipient after death —

113. "When those recluses and brahmins who maintain a doctrine of neither percipient nor non-
percipient immortality proclaim on eight grounds the self to survive neither percipient nor non-
percipient after death —

114. "When those recluses and brahmins who are annihilationists proclaim on seven grounds the
annihilation, destruction, and extermination of an existent being —

115. "When those recluses and brahmins who maintain a doctrine of Nibbāna here and now
proclaim on five grounds supreme Nibbāna here and now for an existent being —

116. "When those recluses and brahmins who are speculators about the future and hold settled
views about the future assert on forty-four grounds various conceptual theorems referring to the
future —

117. "When those recluses and brahmins who are speculators about the past, speculators about the
future, speculators about the past and the future together, who hold settled views about the past and
the future, assert on sixty-two grounds various conceptual theorems referring to the past and the
future — that too is only the feeling of those who do not know and do not see; that is only the
agitation and vacillation of those who are immersed in craving.

2. Conditioned by Contact (Phassapaccayavāra)

118 (131). "Therein, bhikkhus, when those recluses who are eternalists proclaim on four grounds
the self and the world to be eternal — that is conditioned by contact. That they can experience that
feeling without contact — such a case is impossible.[11]

119 (132). "When those recluses and brahmins who are eternalists in regard to some things and
non-eternalists in regard to other things proclaim on four grounds the self and the world to be
partly eternal and partly non-eternal — that too is conditioned by contact. That they can experience
that feeling without contact — such a case is impossible.

120–129 (133–142). "When those recluses and brahmins who are extensionists proclaim their
views; when those who are fortuitous originationists proclaim their views; when those who are
speculators about the past and hold settled views about the past assert on eighteen grounds various
conceptual theorems referring to the past; when those who maintain a doctrine of percipient
immortality, non-percipient immortality, or neither percipient nor non-percipient immortality
proclaim their views; when those who are annihilationists proclaim their views; when those who
maintain a doctrine of Nibbāna here and now proclaim their views; when those who are
speculators about the future and hold settled views about the future assert on forty-four grounds

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various conceptual theorems referring to the future — that too is conditioned by contact. That they
can experience that feeling without contact — such a case is impossible.

130 (143). "When those recluses and brahmins who are speculators about the past, speculators
about the future, speculators about the past and the future together, who hold settled views about
the past and the future, assert on sixty-two grounds various conceptual theorems referring to the
past and the future — that too is conditioned by contact. That they can experience that feeling
without contact — such a case is impossible.

Notes
1. The explanations of these games are drawn from the commentary.

2. Tiracchānakathā, often rendered "animal talk"; however, the commentary explains it as

"talk which, because it does not lead to emancipation, runs horizontal to the (upward
leading) paths to heaven and liberation" (aniyyānikathā saggamokkhamaggānaṃ
tiracchānabhūtā kathā). An animal, tiracchānagata, is called so because it moves
horizontally with the earth, in contrast to man, who walks erect. But talk that moves
horizontally is pointless or frivolous talk, not animal talk. Besides, animals cannot speak.

3. Improper ways of gaining material support from donors, discussed in detail in Vism 1.61–
82.

4. The explanation of these arts, usually indicated by a single obscure word in the text, is
drawn from the commentary.

5. Words in square brackets appear in the Burmese, but not in the Roman or the Sinhalese
editions of the Sutta.

6. Samvaṭṭa-vivaṭṭa. These are the two primary divisions of the great aeon (mahākappa). The
samvaṭṭakappa is the period between the full evolution of a world system and its complete
dissolution, the vivaṭṭakappa the period between dissolution and full evolution. The PED
definitions should be reversed; see Vism 13.28–30. Since each period contains a phase of
incipient development and a phase of stabilization, the two are further divided to yield four
asaṅkheyyakappas, "incalculable aeons," in a great aeon. See A 4:166.

7. The "world of streaming radiance," the sixth of the fifteen planes in the fine-material world
(rūpaloka), the lowest order to be exempt from the onset of world destruction. The
Brahma-world mentioned later is destroyed by the conflagration but reappears at an early
stage.

8. Antānantikā, lit. "finitizers and infinitizers." The word "extensionists" is borrowed from
Rhys-Davids.

9. Or "eel-wriggling," as rendered by Rhys-Davids. For the commentarial justification for this

rendering, see below.

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10. This might have been translated "doctrines of conscious survival" to accord with common
idiom, but I have used a more literal rendering to maintain consistency with the
commentarial explanation.

11. In order to avoid excessive repetition, the following section of the Pāli has been combined
with the present section by deleting its repetition of each view and adding its novel feature,
the declaration that the experience of feeling without contact is impossible, to the end of
each statement in the present section.

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"Brahmajāla Sutta: The All-embracing Net of Views" (DN 1), translated from the Pali by
Bhikkhu Bodhi. Access to Insight, August 1, 2010,
http://www.accesstoinsight.org/tipitaka/dn/dn.01.0.bodh.html.

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